Messiah in Yom HaBikkurim Chapter 30

Parable #11. Sower and four types of soil:

  1. Today is Day #11
  2. The Eleventh Mashal of Messiah
  3. Six Observations regarding the Crop Yield
  4. The Old versus the New Israel
  5. Messiah’s Reasons for speaking in Parables
  6. In Jewish exegetical thought there are *four levels of insight:
  7. Haftarah of Yitro and the Mystery of the Kingdom of Heaven
  8. When we recognize that Yeshua is the Messsiah we can enter the Kingdom of Adonai
  9. The entire first Jewish Gospel is a Commentary just on Isaiah 6:9-10
  10. Understanding the Judicial and Forensic context of Isaiah 6:9-10
  11. HaGe’ulah (the Redemption) that both forgives and heals
  12. See, Hear, Understand with the Heart, Return, and be Healed!

Today is Day #11:

1. Today is “Day #11” in the forty-nine day Countdown to Shavuot.

2. Today is Eleven days in the Omer.

Today is eleven days which are one week and four days in the Omer.

היום עשר יום, שהם שבוע אחד וארבעה ימים בעומר.פ

Haiyom asar yom, shehaym shavuah echad ve-arba’ah yamim ba’omer.

“You shall count for yourselves — from the day after the Shabbat, from the day when you bring the Omer of the waving — seven Shabbats, they shall be complete. Until the day after the seventh sabbath you shall count, fifty days.” (Leviticus). “You shall count for yourselves seven weeks, from when the sickle is first put to the standing crop shall you begin counting seven weeks. Then you will observe the Festival of Shavu’ot for Adonai Eloheinu.” (Deuteronomy).

“Blessed are You, Adonai Eloheinu, King of the universe, Who sanctified us with Your commandments and commanded us to count the Omer.”

ברוך אתה, אדוני אלוהינו, מלך העולם, אשר קדשנו במצוותיו וצוונו על ספירת העומר.פ

Baruch atah, Adonai Eloheinu, melech ha’olam, asher kid’shanu b’mitzvotav v’tzivanu al sefirat ha’omer.

The Eleventh Mashal of Messiah:

וַיֶּרֶב לְדַבֵּר אֲלֵיהֶם בִּמְשָׁלִים לֵאמֹר הִנֵּה הַזּוֹרֵעַ יָצָא לִזְרֹעַ׃ וַיִּזְרַע וַיִּפֹּל מִן־הַזֶּרַע עַל־יַד הַדָּרֶךְ וַיָבֹאוּ הָעוֹף וַיֹּאכְלֻהוּ׃ וְיֵשׁ אֲשֶׁר נָפַל עַל־מְקֹם הַסְּלָעִים אֲשֶׁר אֵין שָׁם אֲדָמָה הַרְבֵּה וַיְמַהֵר לִצְמֹחַ כִּי אֵין לוֹ עֹמֶק אֲדָמָה׃ וַיְהִי כִּזְרֹחַ הַשֶׁמֶשׁ וַיִּצָּרֵב וַיּיבָשׁ כִּי אֵין־לוֹ שֹׁרֶשׁ׃ וְיֵשׂ אֲשֶׁר נָפַל בֵּין הַקֹּצִים וַיַּעֲלוּ הַקֹּצִים וַיְמַעֲכֻהוּ׃ וְיֵשׁ אֲשֶׁר נָפַל עַל־הָאֲדָמָה הַטּוֹבָה וַיִּתֵּן פֶּרִי זֶה מֵאָה שְׁעָרִים וְזֶה שִׁשִׁים וְזֶה שְׁלֹשִׁים׃ מִי אֲשֶׁר לוֹ אָזְנַיִם לִשְׁמֹעַ יִשְׁמָע׃

אז דבר אליהם רבות במשלים ואמר: הנה הזורע יצא לזרע. כאשר זרע נפלו כמה זרעים בשולי הדרך ובאו צפרים ואכלו אותם. אחרים נפלו על אדמת טרשים, במקום שלא היתה להם הרבה אדמה, ומהרו לצמח מפני שלא היתה להם אדמה עמקה. אולם כשזרחה השמש נצרבו ובאין שרש התיבשו. אחרים נפלו בין קוצים, אך הקוצים צמחו והחניקו אותם. ואחרים נפלו על אדמה טובה ועשו פרי – זה פי מאה, זה פי ששים וזה פי שלושים. מי שאזנים לו, שישמע! פ

A. [Mattai 13:3] He spoke to them at length with meshalim (מְשָׁלִים) saying:

“The sower went out to sow seed. As he sowed, some of the seed fell by the road, and the birds came and ate it. There was some that fell on rocky places where there was not much soil, and it sprouted quickly, because it had no deep soil. When the sun shone, it was scorched and dried up, because it had no root. There was some that fell among thorns, and the thorns came up and crowded it out. There was some that fell on the good soil and bore fruit, one hundred times, another sixty, and another thirty. Whoever has ears to hear, let him hear.”

וַיְלַמְּדֵם הַרְבֵּה בִּמְשָׁלִים וַיּאֹמֶר אֲלֵיהֶם בְּלַמְּדוֹ אוֹתָם׃ שִׁמְעוּ שָׁמוֹעַ הִנֵּה יָצָא הַזֹּרֵע לִזְרֹעַ׃ וַיְהִי בְזָרְעוֹ וַיִּפֹּל מִן־הַזֶּרַע עַל־יַד הַדָּרֶךְ וַיָּבֹאוּ עוֹף הַשָּׁמַיִם וַיֹּאכְלֻהוּ׃ וְיֵשׁ אֲשֶׁר נָפַל עַל־מְקוֹם הַסֶּלַע אֲשֶׁר אֵין־לוֹ שָׁם אֲדָמָה הַרְבֵּה וַיְמַהֵר לִצְמֹחַ כִּי לֹא־הָיָה לוֹ עֹמֶק אֲדָמָה׃ וַיְהִי כִּזְרֹחַ הַשֶּׁמֶשׁ וַיִּצָרֵב וַיִּיבָשׂ כִּי אֵין־לוֹ שׁרֶשׁ׃ וְיֵשׁ אֲשֶׁר נָפַל בֵּין הַקֹּצִים וַיַּעֲלוּ הַקֹּצִים וַיְמָעֲכֻהוּ וְלֹא נָתַן פֶּרִי׃ וְיֵשׁ אֲשֶׁר נָפַל עַל הָאֲדָמָה הַטּוֹבָה וַיִּתֵּן פְּרִי עֹלֶה וְגָדֵל וַיַּעַשׂ זֶה שְׁלֹשִׁים שְׁעָרִים וְזֶה שִׁשִּׁים וֵזֶה מֵאָה׃

הוא למד אותם דברים רבים במשלים ובלמדו אותם אמר להם: שמעו! הנה יצא הזורע לזרע. כאשר זרע נפלו כמה זרעים בשולי הדרך ובאו צפרים ואכלו אותם. אחרים נפלו על אדמת טרשים, במקום שלא היתה להם הרבה אדמה, ומהרו לצמח מפני שלא היתה להם אדמה עמקה. כשזרחה השמש נצרבו ובאין שרש התיבשו. אחרים נפלו בין הקוצים, אך הקוצים צמחו והחניקו אותם ולא נתנו פרי. אחרים נפלו על אדמה טובה ונתנו פרי עולה וגדל – זה פי שלושים, זה פי ששים וזה פי מאה. פ

B. [Markos 4:2] He taught them many things with meshalim, and He said to them as He taught them:

“Listen closely: The sower went out to sow seed. As he sowed, some of the seed fell by the road, and the birds of heaven came and ate it. There was some that fell on a rocky place where there was not much soil, and it sprouted quickly because it did not have deep soil. When the sun shone, it was scorched and dried up because it had no root. There was some that fell among the thorns, and the thorns came up and crowded it out, and it did not bear fruit. There was some that fell on the good soil, and it bore fruit, coming up and growing. One made thirty times, another sixty, and another a hundred.”

וַיְהִי בְּהִתְאַסֵּף הֲמוֹן עַם־רָב אֲשֶׁר יָצְאוּ אֵלָיו מִכָּל־עִיר וָעִיר וַיְדַבֵּר בְּמָשָׁל׃ הַזּוֹרֵעַ יָצָא לִזְרֹעַ אֶת־זַרְעוֹ וּבְזָרְעוֹ נָפַל מִן־הַזֶּרַע עַל־יַד הַדָּרֶךְ וַיֵּרָמֵס וַיֹּאכְלֻהוּ עוֹף הַשָּׁמָיִם׃ וְיֵשׁ אֲשֶׁר נָפַל עַל־הַסָּלַע וַיִּצְמַח וַיִּיבַשׁ כִּי לֹא הָיְתָה־לּוֹ לֵחָה׃ וְיֵשׁ אֲשֶׁר נָפַל בְּתוֹךְ הַקֹּצִים וַיִּצְמְחוּ הַקֹצִים עִמּוֹ וַיְמָעֲכֻהוּ׃ וְיֵשׁ אֲשֶׁר נָפַל עַל־הָאֲדָמָה הַטּוֹבָה וַיִּצְמַח וַיַּעַשׂ פְּרִי מֵאָה שְׁעָרִים וַיְכַל לְדַבֵּר וַיִּקְרָא מִי אֲשֶׁר אָזְנַיִם לוֹ לִשְׁמֹעַ יִשְׁמָע׃

כאשר התאספו המוני אנשים שבאו אליו מכל עיר, דבר במשל: הזורע יצא לזרע את זרעו; כאשר זרע נפלו כמה זרעים בשולי הדרך ונרמסו, ועוף השמים אכל אותם. אחרים נפלו על סלע, אך עם צמיחתם התיבשו בגלל חסר לחות. אחרים נפלו בין קוצים, אך הקוצים שצמחו יחד עמם החניקו אותם. ואחרים נפלו על אדמה טובה, צמחו ועשו פרי פי מאה. לאחר שאמר זאת קרא: מי שאזנים לו, שישמע! פ

C.  [Lukas 8:4] When a large crowd of people who had come out to Him from each town had gathered, He spoke a mashal (מָשָׁל):

“The sower went out to sow his seed, and as he sowed, some of the seed fell by the road; it was trampled on and the birds of heaven ate it. There was some that fell on the rock; it sprouted but dried up because it did not have moisture. There was some that fell among the thorns, but the thorns sprouted along with it and crowded it out. And there was some that fell on the good soil; it sprouted and produced fruit, a hundred times as much.” After he said this, he cried out:

“Whoever has ears to hear, let him hear!”

Six Observations regarding the Crop Yield:

Observation #1.  In North America when the crop ripens it is harvested. Wheat, for example, is ready to be harvested when it is about 1meter (3 feet, 3 inches) high and the color changes from green to golden. A head of wheat contains 30 to 65 kernels of grain. A combine is used to separate the seeds from the chaff and straw. Harvested grain is stored in granaries and may require drying or cooling to do so safely.

Observation #2.  “Some thirty…some sixty… and a hundredfold.” This is a reference by the Messiah to the same DNA but there is a variability in levels of productivity at maturity, at the time of the harvest.

Observation #3.  “A hundredfold.” The Messiah is talking about the highest production of heads of grain that only comes from a superior “cultivation” of both the land and the wheat plant. The focus here is on getting the grain content of the head of the wheat plant to as high a level as possible.

Observation #4.  To reach a yield of 100 kernels of grains per plant is an incredible accomplishment. The highest wheat yield in North America today is in the 60 kernels of grains.

Observation #5.  Even today you can’t find a yield of 100 kernels of grains of wheat being accomplished anywhere. Even Modern Israel—the land of agricultural miracles—has yet to enjoy a yield that high and Israel has the best agricultural inventors and innovators in the world.

Observation #6.  Therefore, we believe this miraculous crop yield of a hundredfold is eschatological (i.e. speaks of the great harvest in the ‘end of days’). When will the field of Israel and the world reach its zenith of excellence in comprehensive land cultivation (i.e. global socialization; collective spiritual maturity) and highest individual yield (average individual spiritual maturity? The answer: only in in the golden age of Israel when the knowledge of HaShem (physical and spiritual) will flood the earth will our people and nation of Israel and the Commonwealth of Israel reach an average yield of a hundredfold – of the knowledge and wisdom of G-d. As well we believe that during this time:

Over ninety percent of the entire earth’s population will receive the gift of the Indwelling Presence of the Spirit of the Living G-d.

This will be the time when modern (tiny little) Israel becomes the spiritual and governmental center of the International Commonwealth of Israel; which will be the greatest kingdom in the history of the world. Israel will become exactly what G-d promised us through the words of the prophets and His Messiah, who is the faithful and true one. For we know that not one word that our Messiah and prophets have spoken will fail.

The Old versus the New Israel:

The stage is set: we see Messiah and his talmidin on one side and old Israel on the other.

We see here how the conflict between Messiah and the old Jewish religious establishment increased to the point that Rabbeinu Yeshua had to speak in other locations than the synagogues. At the beginning of the ministry of the Messiah we observed the Master taught mainly at the synagogues, now He was increasingly speaking to the common people of Israel ‘outside.’

The special seats in the synagogues were under the control of the Prushim (Pharisees) and the Temple precincts were under the control of the priestly class – the so-called ‘Righteous Ones’ (צְדוּקִים-Tzedukim, Sadduccees). Both of these elite religious parties were completely opposed to every spoken word and every miraculous deed that the Messiah did.

From this time on we see the Messiah prophesying and teaching more and more outdoors.

He meets the listening multitudes by the seashore, in the desert, on the roads, and in homes. From this time forward the Messiah distinguishes between two groups within the Jewish multitudes: first, to the majority of people (who were of a mind to only listen, and not understand and obey) He spoke only in meshalim (parables, proverbs, riddles).

However, to a small group of the Jewish populace (his disciples) the Messiah of HaShem spoke openly; revealing only to them the mystery (secret) meanings that had previously been concealed.

The Rabbi of all rabbis taught that the secrets of the Kingdom of heaven that He was revealing to His followers had previously been hidden through the former ages even from the patriarchs and the holy prophets. Although the prophets were HaShem’s chosen vessels through whom He spoke forth His truths, the Messiah alone was the only one who completely understood all of the mystery meanings of His Word—the D’var HaShem.

Messiah’s Reason for speaking in Parables:

After Messiah had delivered the Eleventh Mashal to the multitude and as soon as He was alone, His followers along with the Twelve (his closest disciples) began asking Him:

“Why do you speak to them (the people) in meshalim?” (parables, proverbs)

The Master answered them:

“To you it has been granted to know *The Mystery (סוד-sod, singular) and mysteries (סודות-sodit) of the kingdom of heaven, but it is not granted to those who are outside. They get everything in parables. For whoever has, to him more shall be given, and he will have an abundance; but whoever does not have, even what he has shall be taken away from him. In their case, the prophecy of Isaiah is being fulfilled, which says, ‘You will keep on hearing, but will not understand; you will keep on seeing, but will not perceive; for the heart of this people has become dull, with their ears they scarcely hear, and they have closed their eyes, otherwise they would see with their eyes, hear with their ears, and understand with their heart, and return, and I would heal them.’ Therefore, I speak to them in parables, so that while seeing they may see and not perceive, and while hearing, they may hear and not understand, otherwise they might return and be forgiven.”

In Jewish exegetical thought there are *four levels of insight:

The messianic mysteries (סודות-sodit, literally secrets; hidden things) reveled by the Messiah are those Scriptural truths that are hidden in the depths of the Tanakh. There are four levels of revelation. These are:

Level #1. Peshat (פְּשָׁט) — “surface” (straight) or the literal (direct) meaning.

Level #2. Remez (רֶמֶז) — “hints” or the deep (allegoric: hidden or symbolic) meaning beyond just the literal sense.

Level #3. Derash (דְּרַשׁ) — from Hebrew darash: “inquire” (seek) — the comparative (midrashic) meaning, as given through similar occurrences.

Level #4. Sod (סוֹד) — “secret” (mystery) or the esoteric/mystical meaning, as given only through Divinely inspired revelation.

The deepest and most profound level of understanding in the Hebrew Scriptures is the sod—the fourth level. In some cases the sod, literally hidden mystery of the Hebrew text, is so wondrous that its contents may not be revealed by the Holy One for a number of generations or even ages to come. The greatest of all of these mysteries is the all-surpassing revelation of G-d that we receive through the agency of His most obedient Holy Servant—-the Messiah.

Haftarah of Yitro and the Mystery of the Kingdom of Heaven:

We believe the best means for us to understand this Eleventh Mashal of Messiah is found in the haftarah (prophetic Scripture reading portion) known as the ‘Haftarah of Yitro’ that is found in Isaiah 6:8-10:

Then I heard the voice of Adonai, saying, “Whom shall I send, and who will go for Us?” Then I said, “Here am I. Send me!” He said, “Go, and tell this people:
‘Keep on listening, but do not perceive;
Keep on looking, but do not understand.’
He said, “Go, and tell this people:
‘Keep on listening, but do not perceive;
Keep on looking, but do not understand.’
“Render the hearts of this people insensitive,
Their ears dull,
And their eyes dim,
Otherwise they might see with their eyes,
Hear with their ears,
Understand with their hearts,
And return and be healed.”

Just previous to the Messiah’s midrash on a small section of this selected Haftarah portion (called Yitro) He tells His Tenth Mashal, the “Mashal of the “Sower and four types of soils.”

As indicated above: in Judaism meshalim (parables, proverbs) are a common method of teaching that the Messiah, the prophets, and the rabbis have used to reveal truth to their disciples; while all the while concealing that very same truth from others.

This eleventh mashal depicts the presentation of the besorah (Good News) of Messiah as sowing the Word of HaShem (sowing seed) to the people of the world (depicted as a field). In the world people respond differently to the Besorat (Four Gospels) of the Redemption (HaGe’ulah) of HaShem. Just as various types of soil are hospitable or inhospitable to seed growth these varied responses to the Word of G-d can be divided into four types of response:

Response #1.  First, some persons reject the message from the outset of hearing it.

Response #2.  Second, others initially accept the gospel of redemption howbeit superficially, for when trials and persecution come (due to their public profession of faith in Yeshua, the Messiah) they fall away.

Response #3.  Third, still others who do not fall away due to social pressures fall away when tested by their desires for material wealth and love of worldly pleasures.

Response #4.  Fourth, then there are those persons who are not overcome by suffering, trials, persecution, or the seductive influence of materialism and the love of worldly pleasures. These persons are identified as the truly converted and matured ones (אֲדָמָה טוֹבָה-the good soil). Ultimately, the lives of these believers result in many others coming to hear and believe in the gospel of redemption message.

After the Messiah told His followers the mashal of the “Sower and the four types of soil,” He was asked why He used parables.

The Master explained to His most trusted followers that for a person to receive truth (emet) he or she must have first a proper relationship with the Source of Truth. The Source of all Truth is designated by the words Mystery and Secret (הסוד-sod, singular; sodim, plural). The Master then pointed out to His closest disciples that it had been granted for them to know The Mystery. They already had access to the Mystery. This was so, because The Mystery was not a special body of knowledge. It was a very special Person:

המשיח הוא “הסוד (יחיד) של מלכות האלוהים!”פ

Messiah is “The Mystery (singular) of the kingdom of G-d!”

Since the disciples had a proper relationship with HaMashiach (singular) they had been granted in him (HaSod-The Mystery) to know all of the mysteries (כל של הסודות).

When we recognize that Yeshua is the Messiah we can enter the Kingdom of Adonai:

The reason the Messiah was speaking in parables was because he knew that many persons would espouse to be His followers for superficial and selfish reasons. He knew that these persons would inevitably fall away. Therefore, he taught in a special language medium, meshalim, using carefully selected words and phrases that would allow him to convey truth to only those persons who were sincerely committed to understanding and obeying his will. They possessed the sole item required to understand all of the mysteries of HaShem—-They believed that Rabbi Yeshua was the Messiah.

The entire first Jewish Gospel is a Commentary just on Isaiah 6:9-10:

Discerning the difference between an authentic follower in the Messiah and a false follower is so incredibly important to Mattai (“Given of Adonai”) that in his testimony of the Messiah he portrays him as directly quoting only one solitary single fragment of one portion of the Tanakh. This single fragment of Scripture that the Messiah quotes from is Isaiah 6:9-10:

He (HaShem) said, Go, and tell this people (Israel):

“You will keep on hearing, but will not understand;
You will keep on seeing, but will not perceive;
For the heart of this people has become dull,
With their ears they scarcely hear,
And they have closed their eyes,
Otherwise they would see with their eyes,
Hear with their ears,
And understand with their heart and return,
And I would heal them.”

Just as a skilled rabbi might build an expansive sermon around one solitary section of selected Scripture reading, so it appears that the entire Hebrew besorah according to Mattai is an expansive midrash (exposition) of the very compact and powerful Isaiah 6:9-10 passage.

Understanding the Judicial and Forensic context of Isaiah 6:9-10:

To better understand the judicial and forensic context of the Isaiah 6:9-10 passage go to the weekly Torah (parsha) and prophets (haftarah) portions and study week seventeen (titled Yithro). Therefore, study Exodus 18:120:23 and Isaiah 6:1-13.

Especially study the judicial pronouncements that are being expressed from the Throne of HaShem as part of His “Proceedings of the Heavenly Court” (Isaiah 6:1-13):  “In the year of King Uzziah’s death I saw HaShem sitting on a throne, lofty and exalted, with the train of His robe filling the temple. Seraphim stood above Him, each having six wings: with two he covered his face, and with two he covered his feet, and with two he flew. And one called out to another and said:”

“Holy, Holy, Holy, is Adonai Tseva’ot,
The whole earth is full of His glory.”

And the foundations of the thresholds trembled at the voice of him who called out, while the temple was filling with smoke. Then I said,

“Woe is me, for I am ruined!
Because I am a man of unclean lips,
And I live among a people of unclean lips;
For my eyes have seen the King, Adonai Tseva’ot.”

Then I heard the voice of the HaShem, saying, “Whom shall I send, and who will go for Us?” Then I said, “Here am I. Send me!” He said, “Go, and tell this people:

‘Keep on listening, but do not perceive;
Keep on looking, but do not understand.’
“Render the hearts of this people insensitive,
Their ears dull,
And their eyes dim,
Otherwise they might see with their eyes,
Hear with their ears,
Understand with their hearts,
And return and be healed.”

Then I said, “HaShem, how long?” And He answered,

“Until cities are devastated and without inhabitant,
Houses are without people
And the land is utterly desolate,
“The Lord has removed men far away,
And the forsaken places are many in the midst of the land.
“Yet there will be a tenth portion in it,
And it will again be subject to burning,
Like a terebinth or an oak
Whose stump remains when it is felled.
The holy seed is its stump.”

HaGe’ulah (the Redemption) that both forgives and heals:

καὶ εἶπεν πορεύθητι καὶ εἰπὸν τῷ λαῷ τούτῳ ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε. ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου καὶ τοῖς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν μήποτε ἴδωσιν τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν καὶ ἰάσομαι αὐτούς.

Included in the Messiah’s own brief commentary on the above Isaiah passage is his selected translation. He quotes from the Septuagint (the Greek translation of the Tanakh). Interestingly, this is the only quotation found in Mattai’s besorah (gospel) that can be said to actually be in full agreement with the Septuagint. In the Greek version of Matthew”s narrative testimony the Messiah uses the Greek word iasomai (ἰάσομαι) as a translation for the Hebrew word “heal.”

“Lest they should understand with their hearts and turn, so that I should heal (iasomai) them” (cf. Matthew 13:15b). In comparison – the original Hebrew passage uses the word “rapha” (רָפָא) for heal.

See, Hear, Understand with the Heart, Return, and be Healed!

Both iasomai (Greek) and rapha (Hebrew) are indicative of healing in general (physical and spiritual).

However, in the phrase “so that I should heal them,” in the third Hebrew besorah (gospel) of Yochanan Markos, the Greek word used is aphiemi (lit. ἀφεθῇ- be forgiven from ἀφίημι-forgive), not iaomai (lit. iasomai from iaomai-heal). Thus, in a very subtle way, the two Greek words and one Hebrew word are put in apposition (grammatically made nearly equal) to one another. Therefore, in conclusion, the Hebrew word rapha as translated in Greek involves both healing and forgiveness.

This means that if we fail to repent of our sins and profess faith in the Messiah then tragically this failure will lead to our never receiving the rapha (רָפָא) of HaShem Rofekha (G-d our Healer) that is required for us to be forgiven and healed.

NEXT, PARABLE #12, WEEDS AMONG GOOD PLANTS (KINGDOM OF HEAVEN)…

Messiah in Yom HaBikkurim Chapter 31 >>